Universalism antiscriptural [microform] : a sermon, preached in St. James Church, Dartmouth, on Sabbath, March 14, 1875

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PREACHED IN ST. JAMES' CHURCH, DARTMOUTH,

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DARTMOUTH, March lath, 1875.

Rev. Dear Sir,—

Having heard with much pleasure and profit, the sermon
recently delivered by you on the errors of univer^alism, we respectfully request
that you will permit us to have it published for the instruction of our own
congregation, and possibly for the benefit of the community at large. We believe
that so clear and complete a refutation of unscriptural opinions extensively
prevalent in Dartmouth, cannot fail to be useful in arming our youth against
the arguments of every assailant. «

Yours respectfully.

Charles Robson,
Alexander James,
Edward Taylor,
James H. Austen,
George Di;stan,
Wm. Henry Waddell,
James Thompson.

>Elders.

''

DARTMOUTH, March zyd, 1875.

Messrs. Charles Robson, Alex. James, Edward Taylor, James H. Austen,
Georg^ Dustan, Wm. K. Waddell and James Thompson.

Dear Brethren, —

Your request for the publication of my discourse, recently
preached on Universalism, has been received. The sermon, as delivered, was
somewhat hastily prepared, without the most remote idea of publication ; and
indeed scarcely written in full. It may, therefore, require some slight recasting
and perhaps a little enlarging, to make the argument on some points more
complete. With these changes, not materially affecting the discourse, as
delivered, it is placed at your disposal, in the hope that it may, in some little
measure, benefit the cause of truth.

Yours Truly, .

, ALEX. FALCONER

SERMON.

Isaiah viii : 20. " To the law and to the testimony ; if they speak not oc ording
to this word, it is because there is no light in them." . o

The question of the eternal pvuiislimeut of the wicked, i.s just now
exciting a little interest in our midst. The controversy has been
thrust upon us. I have no desire, for the mere sjike of controversy,
to enter upon the discussion of tliis suhject ; and M'ould not do so
at present, were it not for the circumstances, in which we are placed,
as a congregation. Probably universalism is numerically stronger in
our town, in proportion to its population, than it is in any other part
of the Province. Our principles therefore are likely to be frequently
assailed by the advocates of this dangerous and deadly error, and
hence the greater necessity that we be able to give a reason for the
faith that is in us, regai*ding the doctrine of Scriptui-e on thic question,
as most surely believed among us.

The subject is one that is overwhelmingly momentous, and inex-
pressibly solemn. It involves some of the most alfecting aspects of
God's moral government. On such a theme it becomes us all, there-
fore, to speak with the deepest reverence, and the greatest humility,
and carefully avoid the bitterness of controversy. But instead of this,
Avhat do wo sometimes see and hear 1 Man, weak, sinful, short-sighted
man, daringly rushing into the region of these awful and mysterious
truths, and irreverently asserting, what the Almighty can or cannot
do, in connection therewith ; positively maintaining that the Eternal
Jieing must act in a certain way, an 1 in no other, to preserve the in-
tegrity and consistency of his raorul character ; going indeed so far as
to declare, that if the Bible could be i)roved to contain the doctrine of
eternal punishment, that in itself would be sufficient reason for them
to cast it aside.

Let its endeavour, however, to come to the discussion reverently
honestly accepting the utterances of God's word upon the subject. It
is clearly, one of the questions which God himself must decide, and if
he has spoken, it is surely our duty, seriously and earnestly to enquire
into his utterances. For what value is the book of truth to us, if it is
not employed to regulate our faith in divine verities? And where is

our ruvcroncc for the Father of lights, if wc hearken not to the voicR
of hia wonl, in nil that wo heliovo concerning his character and work ?
** Tu tlie law and to tho testiniony ; if they speak not according to
this word, it is hecausc there is no liglit in them."

We may, however, hum observe, that though we bring this question
to be teste.d by the scriptures, as our sovereign standard, yet wo arc
not afraid of the result of an appeal to sound reason. There is no
unvvillingncfss on the part of the defenders of this lUblo doctrine, to
meet those who advocate universalisni at the bar of reason, and listen
to its voice as far as it has a right to speak. JJut the ultimate appeal
must be to the word of God. Far above, and aft«r all, the voice of the
Almighty him.self, in the scriptures, must be heaixl ; and by the right
interpretation of these Holy Oracles, must this question be settled.

WHAT THEN SAY THE SCP.IPTURES 1

In reply to this question, we have not the slightest hesitancy in
saying, that the doctrine which we advocate, stands upon the very face
of the book of God, and pervades the entire scope of the divine word.
It is there set fortli with the clearness of a sunl)eam, and in almost
every variety of utterance.

1. — The doctrine of future punishment is frequently expressly
stated ill tho scriptures, The,most superficial reader of His Bible, cannot
fail to observe how numerous and emphatic God's utterances are upon
this doctrine. " He that blasphemeth against the Holy Ghost hath
never forgiveness, but is in danger of eternal damnation." ** These
shall go away into everlasting punishment : " " Cast into everlasting
fire : " " To whom is reserved the blackness of darkness forever : " " To
whom the mist of darkness is reserved forever:" The word fairly
abounds with such startling imagery as the following " lake of fire,"
" bottomless pit," " place of tormdnt," " outer darkness," " worm that
dieth not, and fire that is not quenched." Such is a mei-e specimen
of the appalling descriptions Avhich we find in the Bible, regarding
future punishment.

It is sometimes said that these threatenings and punishments were
peculiar to God's government, during the old economy, but that Christ
introduced a milder .system — a reign of love. But what is the fact 1
The New Testament is the part of the sacred scriptures, where the
most pointed declarations are found, upon this awful theme ; and of

all tliosc wlio liavc spoken, none have uttiTed such toniliK- lan<j;uago,
as that which fell from tin- lips of our loving Saviour. It is said, that
of the one hiimlrc'l nnd thirty times that thi.s iluctrine is taught in the
New Testament, no less than jfifty-tim ot them, are distinct utterances
of Jesus Christ himself. What other voice ever «i>oke of ftitun*
punishment, as the fJreat Teacher did 1 ParaMe after panihle sets it
forth ; and in a certain discourse, these momentous words ring out,
and roll along, once, twice, thrice, " Where their worm dieth not,
and the fire is not quenched." Surely then, looking at this emphatic
testimony, in plain sjjeech and figurative language, any candid miml
that accepts the scriptures as inspired, must regard the evidence upon
which this doctrine rests, as most conclusive.

But the advocates of universal salvation tell us, that we misinter-
pret the languag(! used : that the question is one to he settled hy the
meaning which we attach to words. AVell, so he it. I am jx'rfectly
satisfied, that the terms emi)loyed in scripture to descrihe future
punislmient, when fairly interjtreted, can mean nothing short of i)roper
eternity. Th(» words used are "everlasting," "eternal," "forever."
Now these words are used indiscriminately, when applied to future
woe and future blessedness. We have " eternal weight of glory,"
"eternal inheritance," "everlasting kingdom," " eterniil redemption."
— These on the one side. On the other we have " ev<"rlasting tire,"
"eternal damnation," "everlasting destruction " t^c. It is quite ap-
parent then, that the same phraseology is used on both sides of the
great alternative, — heaven or hell ; and that whatever be the import
of the* words on the one side, they must bear the sjime meaning upon
the other.

What tlien is the universally accept(Ml rule of criticism l)y which
w-e arc to test this case ? What says common sense? "That terms
ought to be taken in their proper sense, unless there be sometliing in
the subject itself, or in the connection that requires them to be taken
otherwise." Now, is there anything in the case before us, which
renders it necessary to undc^rstand it in a limited or restricted sense,
either in regard to punishment or blessedness ] As to the connection,
when our opponents take up the one hundred and thirty instances in
which the doctrine is taught in the New Testament, and satisfactorily
show lis that in every case the context demands limitation, we will
give up the controversy, and declare our cause to be indefensible.

«

l»ut they cannot possibly do it. Then, as to tho suhjeot itself, is it
not enouf^h to say, " the soul is iniinortiin" Tho natiiro of the case,
then, (Iocs not call for a limitation. lU'sidi's, any one can at a
moment's f,'lanco perceive that, if from the nature of the subject, you
take away tlie eternity of tin; one, you take away the eternity of tin;
other. If tho sufferings of the (»ne shall come to an end, so shall tho
happiness of tin; other.

lint it is said that these terms are sometimes employed in Scripture,
in a limited sensu. And >ve readily admit, that, in a few instances,
this is so. liut this admission, instead of weakening, rather strengthens
our argument. The following is the passjvge that is perhaps most
frequentl}' brought forwar»l, and may be tak(m as a fair example :
'* The everlasting mountains were scattered, tho perpetual hills did
bow." Tiie word is, without doul)t, here used in a restricted een.se.
Hut this creates no diHiculty. It is just in accordance with the
iniiver-sally a(!<!ei)ted rule of interpretation above mentioned. The
nature of the .subject to which it is applied, necessarily limits it, and
prevents it being understood.

The attempt, therefore, to limit the import of the terms used, must
prove a failinv. It is simply endeavouring to cover up a difficulty
under words ; and to those persisting in it, the voice of rebuke may
be uttered, " Who is this that darkeneth counsel, by woi*ds without
knowledge." Are not the terms employed, the very strongest that
can be used to express everlasting <luration — the very weirds in which
the eternity of the glory of God, and the bles.sedness of Christ are set
forth ? The line of argument, therefore, based upon the words used,
that would limit the duration of tlie punishment of the wicked, would
overthrow the eternity of the Divine I^ing. Or we might ask Uni-
versalists, if the ])reparation of the lUble had been committed to
them, would they have allowed it to s})eak as it does on this ques-
tion ] HoAV many passages would they have suppressed, or modified 1
Nay more, we venture to ask, if they now had their way, how many
expressions would they erase or qualify 1 In view, therefore, of the
language used throughout the Scriptures, we may well ask, if tho
Almighty intended to teach tho doctrine, what other language could
he have employed in doing sol If it is possible for words to give
certainty to any divine truth, they have done so in regard to this
doctrine. -

y

2. — Besides l)oing directly stated, the doctrine of cternnl punish-
Tiient is implied in the wholes tenor of the wunl of Ood. This opens
a very wide field, which we can do little more than touch. What
mean all the warninjjs of vScripture, all the calls to repentjince and
faith, all the jjressing invitations and entreaties of the Gospel, if there
ho not a perpetuity of j»unishmeut1 We i*ead of men who have
" their jwrtion in this life," clearly implying that there is no salvation
for them in the world to come. " He that helieveth not the Son,
shall not see life ; but the wrath of God ahideth on him." What
is the jjlain meaning of these words ] What but that the wrath oi'
God abides for evermore upon the man dying in his sins ? If the
time comes, however remote, when his sufferings terminate, then thin
passage ceases to be true. The wrath of ( >od no longer " abides upon
him." Ho will "see life." Of Judas, our Lord said, •' It had been
good for that man if ho had not been born." Could anything mow
hoi)ele.ss have been uttered ] If after an indefinite period of fiutferin;.',
there is to be enjoyed an eternal duration of blcs-sedness, then such
affirmation could never have been made. In short, according to the
Universalists' theory, God's teaching cannot bo i*elied upon, for lie
will by-and-by clear the guilty ; he will save those who believe not ;
he will gather the tares into the gainer ; he will not destroy the
chaff: there is no such thing as a bottomless pit, or an impassible
barrier, to prevent, the wicked from passing over into the region of
blessedness. True, God says there is no such transition. But the
exigencies of Universalism demands the denial, and so the authority
of God must be set at defiance. Into such straits are the advocates of
these anti-scriptural tenets driven.

3. — The word of God teaches, that if the soul is to bo saved,
salvation must be secured in the present life. Man as he passes out
of this world passes away forever, beyond all remedial means. He is
separated eternally from all mediatorial influences. There is not the
slightest indication given anywhere in the Bible, that the day of pro-
bation will extend beyond the limits of the present life. What mean
all the earnest pleadings, calling upon the sinner immediately to
accept the offers of mercy, if salvation in the future is certain 1
** Behold, now is the accepted time ; behold now is the day of salva-
tion." " To-day if ye will hear his voice, harden not your heart."
" Strive to enter in at the strait gate, for many I say unto you shall

8

seek to enter in and shall not be able." All these warnings and invi-
tations proceed upon the assumption that salvation involves a change
that must take place now — in the present life, or never.

And does not the Apostle Paul tell us, in speaking of the resurrec-
tion, that after that " cometh the end, when he shall have delivered
up the kingdom to God, even the Father?" His mediatorial reign
is at an end, and he resign'^ the sceptre into the hand of the Father,
clearly indicating that the t. y of stUvation is over, when the Gospel
dispensation terminates, at the close of time.

And what is tlie solemn and impressive language with which the
Divine record closes? "He that is unjust, let him be unjust still ;
and he which is filthy, let him be filthy still." Evidently this pas-
sage sets forth, that the character with which we sink into the grave
at death, is the ch-i-acter which wU adhere to the soul through that
interval which separates the day of our death from the final judgment,
when it will again stand forth, the very image of what it was, to
receive its final doom. There can be but one conclusion drawn from
this, that death forever separates the sinner from the means of grace, _ ty'

— that beyond the period of the present life, his condition is irreversi- ^

li'.y fixed. Can we for one moment believe, in view of the fulness of
Scripture testimony on this point, that the jubilee cry shall yet be
heard ringing throughout the regions of the lost, " the day of thy
final deliverance is come 1 " Ah, no ; however sad the thought, we
must come to the conclusion that God puts the seal of fixedness upoli
the impenitent soul, dying in its sin. In the world of woe, the hope-
lessness of dark despair "reigns in eternal pilence." Bearing this truth
in mind, we observe —

4. — That the provision that has been made for the redemption of
the sinner implies the eternity of sin's punishment. " God so loved
the world, that he gave his only begotten Son, that whosoever believ-
eth in him should not perish, but have everlasting life." Beyond all
comparison, the gift of his Son is the most wonderful display of divine
benevolence which our world ever saw ; and his life and death the
most extraordinary events that have ever occurred on this earth — oo
overwhelming indeed, as at times almost to extort the question, " Can
these things be ? " And does not the nature of this provision throw
light upon the desert of sin ? The provisions of infinite wisdom must
ever be oo nmensurate with the necessities of the case. "Who can for

I
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one moment think of the Favher making the immense sacrifice involved
in the incarnation of his Son, and his death upon tiie cross, without
seeing that the evil from which this provision was intended to deliver,
- was of the most desperate character ]

But how does the doctrine of Univei-salism harmonize with this
provision 1 There may be some diversity of sentiment among thorn,
but I presume that TJniversalists generally, substantially hold, " that
good men go directly to heaven at death ; and that the impenitent
shall, after death, meet with the punishment due to their sin, and after
bearing that punishment for longer or shorter periods, and being there-
by reformed, shall l)e all finally brought to happiness." Now, how
does this doctrine conform with the gospel plan of redemption 1 —
Universalists will probably tell us, that they hold that it is through
Christ all are to be saved, — that there is no salvation without him.
But it is surely very difficult to see how Christ's work effects the reco-
very of those who die impenitent. They tell us that such suffer
punishment for a time, that this punishment is corrective, and that
K thus having borne the penalty themselves, they enter heaven. From

what then does Christ save them ? Xot from eternal punishment, for
tlus, according to tlieir theory, was never intended ; not from tem-
porary punishment, for this they have suffered to the full — they have
exhausted it. Obviously theji, Christ has saved them from nothing.

It is therefore clear, that according to the notion of Universalists,
there is at least one class — those who are after death reformed by their
own corrective suffering — who do not owe their redemption to Christ.
And to what a derogatory view of the work of God, and of Christ,
does this lead us 1 The doctrine makc& God's gift of his Son an un-
necessary act of the gi-eatest suffering. And who can think of the
Father involving the Son in the pain and ignominy to which he was
subjected through all his life, till he bowed his head upon the cross, it
man could have been brought to heaven by an endurance of the
l)enalty on his own part 1 No, if temporary punishment could have
expatiated human guilt, there would have been no death of the Son
of God — the terrible scenes of Gethsemane and Calvary would never
have been witnessed in our world. But that is not all. If, by their
suffering, the wicked are to bo finally saved, then it follows that suffer-
ing does more in the way of saving souls, than Christ's incarnation and
death. For those who have been saved by his death would have been

10

saved in the end, at all events, as the result of temporary suffering ;
and those who would not li^ saved by Christ, suffering in the end
saves.

Besides, this idea of salvation +,hrough suffering, subverts the very
foundation upon which the whole scheme of Christian truth rests.
The gospel plan is, salvation by the substitutionary work of Christ.
Its language is " He that believeth on ihe Son hath everlasting life ;
and he that believeth not the Son, shall not see life." But according
to the notion of punishment working out a release, the sinner stands
upon his own merits, having borne the penalty. This belief may be
found in the creed of a Universalist ; it hiis no place in the system of
revelation. If sinners, by temporary suffering, may at last reach
heaven, they go there as the result of the bearing of the penalty them-
selves, and so, self-purified, they stand upon their rights — they can
demand salvation — admittance to heaven becomes the subject of claim.
Their songs must, therefore, bo discordant with those which we are
told the redeemed shall sing. Whatever songs they sing, they cannot
take up the strains "Thou wast slain, and hast redeemed us to God
by thy blood " — " Salvation unto him that sitteth upon the throne."

"Were it deemed necessary, we might join issue on the philosophy
of punishment being naturally corrective. We have been accustomed
to regard purgatory as a philosophical absurdity. Penal sufferings are
not considered to be a very good converting agency. " Sin when it
is*' finished, bringeth forth death." This is its natural result, wlieu
left to itself. When in mercy Cod afflicts the christian, spiritual
improvement may follow, but apart from Divine grace, the tendency
of suffering is to harden, and lead to a defiance of the Almighty.

5. — There is still one other argument to which we may advert,
though we cannot dwell upon it at any length : namely, that law
insures future punishment. If law is to reign at all, then punishment
must follow transgression. Law would be a perfect iarce if this were
not so. Now we find law, natural and moral, everywhere prevailing.
Wherever we turn, natural law confronts us. Violate its precepts, and
the penalty will follow. " Can a man go upon hot coals and his feet
not bo burnt 1 " There is also moral law. Moral government is as
apparent to the eye of the conscience, as the sun to the bodily eye.
Its design is the cultivation of holiness, and the preservation of peace.
But if the law be violated, and no penalty inflicted, then these ends

11

cannot be realized, ami moral government is nothing more than a
name. Separate suffering from wrong, and the moral universe will
^ ^;come a scene of anarchy and confusion. If there be sin in our
world, it is therefore not only right, but tjracious, that there should
be suffering. Let it be borne in mind, then, that God does not
govern arbitrarily. Had it been so, he might have r».pealed the decree
that sin should meet with everlasting punishment. But such is not
the nature of his government, and therefore its decisions must remain
binding.

Christ interposes in behalf of man. The Son of God suilVrs in
the room of the sinner. But is the supremacy of the law violated 1
Verily no. The agonies of the cross proclaim the inviolable character
of law. Only through faith in Christ, the substitute, can man escape
the penalty of law. and thia we have already seen can be accomplished
only in time.

It is evident then, that the liible does not teach the doctrine of
universal salvation. It never can be made to teach it. If the Bible
teaches anything at all, it teache^ the doctrine of the eternal punish-
ment of the wicked. Indeed we unhesitatingly assert, that this
doctrine is as clearly expressed, in the language of the scriptures, as it
ever has been in any human system of belief. ,

The enquiry now becomes appropriate ; if Bible teaching is so clear
upon the subject.

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now DID THE HERESY OF UXIVBIRSALISM ARISE?

Various replies might be given to this question, among them the
following, —

1. — It has arisen from low estimates of the evil of sin. As a
general rule, we require only to know a man's views of sin, to ascertain
the peculiar shape his system of theology will take. If he has low
views of sin he will have crude and erroneous notions about
redemption. Let a man once see sin .is the l>ible sets it forth, and
especially as it indicates itself in the light of the Cross, and he will see
the titness, between its dcs})emte character, and the attached penalty
of eternal punishment. Let the soul rest v' or a deep consciousness
of sin, and you hear no more complaining of its awful deserts.
Sensible that the Bible sentence of " everlasting destruction from the
presence of the Lord " is just and righteous, it agonizingly urges the

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cry, " what must I do to be saved 1 " Low thoughts of sin and of the
justice of Go<l, have [,'iv m rise to erroneous views of the atonement,
and a denial of the Divinity of (Jhrist. And it is significant how
rapidly univorsalism is drawing towards unitarianism. A true and
deep s( nso of sin, the eternity of the punishment of the wicked, a
divine Saviour and a divine atonenu .«, are necessarily identified with
each other. — They stand or fall together.

2. — Is it too much to say, that in many cases thi' doctrine has
sprung from the love of sin, and haticd of holiness? Men love sin.
They desire the indulgence of their (;vil appetites and desir»^'?. But
the threatenings of Clod's law lie in their way. Conscience is ill at
ease. A restraint is therel)y placed upon sinful inclinations. The
wish therefore arises, that *' the terrors of the Lord " might be
abated : and as desire intluences the judgment, is there not reason to
believe, that the conclusion to which many arrive on this question
is greatly influenced by their feelings? And in view of the large
numbers everywhere, who relish not vital godliness, the wonder is not
that this belief exists, but that the roll of universalism does not
lengthen out more rapidly. That it does not, is surely a proof that
this doctrine so congenial to depraved human nature, has no place in
the Bible.

3. — Tlie doctrine may have arisen from unduly consulting the
feelings of nature. Without doubt this is an awful theme. It is
terribly sad to think of any of our fellow-creatures being " punished
with everlasting destruction from God's presence." I>ut our minds
are specially moved, when we think of such a result, in connection
with those to whoui we are united by nature's most tender ties —
father, mother, brother, child. No man, therefore, wlio has a heart
to feel, but must have the sensibilities of his nature deeply stirred in
view of this doctrine. And no wonder if, at times, feeling might
have biassed his judgment. But this is a question n'^t to be settled
by feeling. Appeids to our sensibilities are aside from the true issue.
It must be borne in mind that the natural feelings of humnnity are
not now what they were in man's innocence ; and we have no right
to attempt to settle it by asserting what we could or could not endure
the thought of, in our present condition. We may be sure that God
will fully prepare every redeemed soul in the future world, to look
with satisfaction upon all his transactions, and heartily say of i. ry

IS

one, " true ami righteous altogether." I simply accept what revealed
t'^utli says, firmly believing that the .ludge of all the Ciirth haa donu
tight, and is fully able to vindicatij his righteousness.

4. — But probably erroneous views of the character of Ood have had
more to do with the production of this belief, than any other cauae.
(fod, we are told, is too good, merciful, and loving, thus to p^'nish
those whom he has mmle. Most gladly do we admit that *jlod is
merciful — infinitely merciful. " He delighteth in nieroy." But it
might be appropriate to ask, where ..id the Universalint get his in-
( formation that God is goodi

(1.) — Did the light of nature teach him i Then let him account fcir
many things to be seen everywhere around him in God's providential
dealings. Who can reach the end of the roll of " lamentation, mourn-
ing, and woe " that is continually unfolding Itself in the AVorld 1 If
we could only reckon up all the misery that prevails here, from crime
and poverty, sickness and death — if we could see the waves of sorrow
as they roll over communities, as they surge in family circles, and as
they agitate the individual soul, where all is calm to the outward
observer, how inexpressibly fearful would the prospect be ! Will tlio
Universjvlist please reconcile all this with his peculiar notions of God's
character and government? At the same time let him give us some of
his ideas about the destruction of the old world by a deluge — the
overthrow of Sodom and the neighboring cities— the overwhelming of
Pharaoh an. I his host in the Red Sea. When he has settled these
problems, arising out of God'a providence, it will l)e titue enough for
him to talk glibly about eternal punishment being inconsistent with
the goodness of God.

(2.) — But did he learn that God was m(>rciful from the book of
revelation? Well, let him explain the mystery of the Cross. Moat
assuredly there is thei3 an exhibition of love. Jfever was mercy
more strikingly exhibitcil than upon the tree. l>ut the Cross reads
ns other lessons than those of mercy ; it teaches u.s other truths than
those of the love and goodness of God. What mean the piercings of the
thorny crown 1 What mean the buffeting and contempt of priests
and people ? What mean those rude nail-marks in his hands and
feet ? AVliat means that terrible tmvail of soul — that awful agoniz-
ing, getting vent in that wild, piercing cry, 'i My God, my God, why
hast thou forsaken me ? " Or what mean those arrows of death, m

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thoy strike fatally homo into that sinlois .soul? They all telPof the
jiidgnieiits of God a;];ain.st sin. Th(!y all most loudly proclaim that
sin cannot go unpuni.-hod. Thoy all toll how bitter tho cup of wrath
was which he, as the salwtitute of the sinner, must drink. Tho Cro.ss
then, reveals God, not as a God of goodness merely, hut as a God of
truth, justice ami holiness.

Sulftiring. then, exists under the government of God. Men may
argue as they please ahout the love and goodness of God, but there is
the fact. Is the existenoe of misery here inconsistent with the
attributes of the Divine character] And if not so now, how can "it be •
shown that it will 1«! so hereafter?

But then it is said that eternal punishment is altogether out of
proportion to tlie desert of sin. Tiie objection takes this form : " Is
it fair to punisli forever an offence committed in a moment of time,"
— ** to doom to endless woe for sins committed in this brief life."
Now surely this is an absurd standanl by which to estimate tho
demerit of any offence. Was there ever a sj'^stem of law enacted,
which graduated the punishment for offences, according to the time
taken in the perpetration of the deed ? No, tho momentary act of the
homicide is punished with imprisonment for life, whilst another deed,
not involving the same guilt, but occupying very much longer in the
perpetration, is punished with a few hours incarceration.

Besides, w^o is to be the judge of what sin deserves? "We are all
parties in tlie case, and con.sequently entirely disqualified from form-
ing a correct opinion. Indeed, it is the highest presumption in man,
to say what the Great God should do, or not do, in such a case. Was
ever the anomaly seen in human courts, of a guilty man becoming his
own judge and jury, and fixing the penalty of his crime ? Much less
can we admit man to decide this question, where ho is an interested
party and necessarily biassed, and btdng guilty, entirely incompetent
to form a correct conception of the enormity of sin.

We are therefore brought back to the plain testimony of the Word
of God. The judgment must be with him, against whom the offence
has been comndtted. We must again confront the Word : " To the
law and to the testimony ; if they speak not according to this Word,
it is because there is no, light in them." And we have surely seen,
that God has uttered no uncertain sound in the Bible.

'f

15

What then of the conclusion to wliich we have been led 1 Is it
one, the settlement of which fills us with ulcasure and delight 1 As-
suredly no. It is calculated to fill the heart with sadness. The ter-
rihleness of the conception is beyond the power of the " tongues of
men or of angels " to express. It may verily overwhelm us in dismay,
liut as already said, we must guard against making feeling the stand-
ard hei-e. God has spoken. It is for us therefore to bow reverently
and accept his righteous judgment. " Shall not the Judge of all the
earth do right ] "

Several practical thoughts suggest themselves in connection with
tliis solemn theme. AVe can do little more than montion two or three.

1. — We see cause for alarm on the part of the sinner. If the
situation of the impenitent be, what we have seen the clear represen-
tations of God's word describe it to be, what verily must be his con-
dition ! Corruj)t and polluted — alienated from God — exposed to his
righteous displeasure — eternally banished from the presence of the
Lord, if repentance and faith prevent not, — such, saith the Divine
Word, are his condition and prospects. And this being the case, how
great the folly, on the part of dying men, to allow the pleasures and
possessions of time and sense to engross their attention, to '^le exclu-
sion of the salvation of the soul !

2. — We see reason to thank (rod for the provision made for man's
redemption. Man's condition as a sinner is indeed fearful. But he
need not perish. The Divine helper is near. " Jesus Christ camo
into the world to save sinners." Oh what gnititude shoidd such " glad
tidings " awaken in the breast of the siinier ! The sinner's guilt may
well arouse his fears, and no wonder, if at times, it should lead the
thought onward to the borders of dark despair ; but this very thought
will only increase the value of the provision, when hope, through faith
in the Eedecmer, has dispelled the darkness.

3. — We also learn from this suljject, the responsibility resting upon
us as the professed followers of the Lord Jesus Christ. Anxiety for
the salvation of men, is a characterictic of every christian heart. How
any one can lay claim to the appellation of christian, and feel no ardent
longing for the salvation of others, is not a little astonishing. How
can the man who " knows the terror of the Lord," neglect to " persuade
men 1 " How can he who believes in " the wrath to come," and who

A

Idealizes, that thousands around him, are haeLenlng on to the experience
of that wrath, remain callous and indifferent ] Oh then let the aenae of
our responsibility deepen upon us. Men arc i^erishing by our side ;
they are in danger of going down to death eternal. And will not the
thought of this fact urge the cry, " Lord what wilt thou have me to
dol " If conscious of unfaithfulness in the past, let our prayer now be,
** cast me rot away from thy presence, and take not thy Holy Spirit
from me ; restore unto me, the joy of thy salvation and uphold me
with thy free spirit. Then will I teach transgressors thy waya ; and
sinners shall be converted unto thee.**

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